The inflammatory bowel diseases (IBD) are chronic conditions of the intestinal tract, divided into two main subtypes Crohn’s disease (CD) and ulcerative colitis (UC). The exact pathogenesis is unclear but the current paradigm is thought to be an aberrant immune response in a genetically susceptible individual. The incidence and prevalence of IBD has traditionally been higher in North America, Europe, Australia and Israel compared to other regions of the world including China, Japan, India and Korea. More recently there is evidence of an increase in immigrant populations. Studies have also suggested that the clinical characteristics differ across ethnic groups. This has been mirrored by genetic studies that suggest different genetic susceptibilities between groups. A systematic review was performed to define the relevance of gene variants to IBD in a South Asian population. This found that few studies (n=6) have genotyped susceptibility variants in the South Asian population. The majority of these studies examined three common polymorphisms (R702W, G908R, 1007fs) in NOD2/CARD15 in Caucasians and have determined that these are absent in South Asians. The first hypothesis of this study was that clinical characteristics and mucosal distribution differed in South Asians compared with White British in the North of England. A total of 1318 individuals (314 South Asians) with a diagnosis of IBD were recruited. In the South Asian cohort 59% had a diagnosis of UC, 41% CD. In contrast the Caucasian cohort 56% had CD and 44% had UC. South Asians had twice the rate of extensive colitis compared to White British cohort (46% SA vs. 24% White British) and a younger age of diagnosis (30 years vs. 40 years). In the CD cohort South Asians were twice as likely to have colonic disease than White British (54% vs. 20%). Also they had a younger age of onset and were less likely to need surgery for CD.The second hypothesis was that common variants in the same genes described in Caucasian IBD were relevant in South Asians. 13 known SNPs from GWA Studies robustly associated with IBD in Caucasian cohorts were sequenced in South Asians IBD cohort (n=255) and unrelated ethnically matched controls (n=275) to determine if they were relevant to IBD in South Asians. These were genotyped by Sequenom MassArray and no significant associations were discovered. The final hypothesis was that rare highly penetrant variants underlie a group of IBD in consanguineous families in South Asian IBD. A consanguineous family in which the proband had inflammatory colitis diagnosed at 18 months of age was recruited. No disease causing mutations were present in IL10RA, IL10RB and ADAM17. DNA from other family members was used to perform autozygosity mapping of the proband and family. Exome sequence analysis identified 6099 variants in autozygous regions. Further analysis focused on three novel variants. One variant (PPP1R3G) was considered a likely candidate and Sanger sequencing was performed which confirmed it was homozygous in the proband, but it did not segregate in the family and so unlikely to underlie IBD in this individual. In summary this thesis has shown that few genetic studies have been done in South Asian IBD. Also there are significant differences in the clinical characteristics and mucosal distribution between groups and that 13 SNPs associated with IBD in Caucasians were not replicated in the South Asian IBD cohort. Finally autozygosity mapping and exome sequencing has not been successful in identifying a rare novel variant responsible for IBD in the consanguineous family but work is continuing.

My dissertation project, ‘Reimagining the Modern Hindu Self: Caste, Untouchability and Hindu Theology in Colonial South Asia, 1899-1948’ examines the interrelationship between modern forms of Hinduness and the narratives of Progressivism in the context of Maharashtra, a region in Western India. I present a thick description of the complex social world of Marathi intellectuals and cultural actors of the early twentieth century through various discursive/philosophical writings, journals, newspapers, pamphlets, personal correspondence, biographies, as well as a wide range of literary corpus of novels, plays and literary criticism in Marathi. My project hopes to demonstrate that a deeper engagement with the vernacular discourses would be enriching and productive for South Asian intellectual history. My methodology involved an exploration of the dialogic and transformational relationships between the centre and the peripheries of ‘Hinduness’ across disparate sites of discursive productions like non-Brahmin print publics, theological debates and literary culture. Through an examination of the ways in which the various peripheries of Hinduness – like Untouchables, the non-Brahmin, the non-Hindu and the women – had transformed the ideas of what constituted the core of modern Hinduness, I argue that the various narratives of Maharashtra’s progressivism and a complex phenomenon of modern Hinduness were deeply implicated in the production of each other in the first half of the twentieth century. My project identifies untouchables, women, anti-caste intellectuals, toilet cleaners, translators of Sanskrit texts and people who fasted unto death as crucial actors in this reimagination of modern Hindu self. Also, by providing a regionally specific history of Hindu ethic, my project challenges the Pan-Indian narrative of universal Hinduism that is privileged in the historiography of South Asia and enables me to argue that the ethical value of Hinduness was inherently political and the universal idea of Hinduness did not emerge through a singular genealogy. It is in the assassination of Mahatma Gandhi in 1948, that the contradiction between the ethical and political aspects of Hinduness became significant. My project is to write a long and complex history of this imperative moment that coincided with the dawn of independent India.

This dissertation follows the historians of left politics in Bangladesh, a country that went through a century of independence and reversal under three signs–British India, Pakistan, and Bangladesh. While the country kept reimagining itself under new identities, the idea of communism was underground and persecuted in all three periods, although the forms of struggle and the shape of ideas kept changing. This research is an ethnography of forms of writing history, the purchase of the celebration or censure of the work, and new socialities and rearranged hierarchies that emerge from this process. For a small but significant group of journalists, publishers, activists, and survivors, the project of arguing, understanding, documenting, writing down, and reenacting particular moments of Bangladesh history is a vital and presentist task.

Zugl.: Zürich, Univ., Diss., 2006

This dissertation seeks to understand how democratic elections can coexist with a significant number of politicians implicated in criminal wrongdoing. Specifically, it seeks answers to three questions. Why do parties nominate candidates with criminal backgrounds? Why do voters vote for them? And what does their proliferation mean for democratic accountability? To address these questions, I draw on a wide body of quantitative and qualitative evidence from India, the world's largest democracy. I argue that parties are attracted to criminal politicians because they have access to financial resources that allow them to function as self-financing candidates. Whereas the prevailing consensus in political economy suggests that voters support "bad politicians" because they lack adequate information on candidate quality, I develop an alternate theory that suggests well-informed voters can display rational behavior by voting for such candidates. Specifically, in contexts where social divisions are highly salient, voters often desire a representative who they perceive can protect group-based interests most credibly. In such settings, criminality can serve as a useful signal of a candidate's credibility. As a result, parties selectively field criminal candidates in those areas where social divisions are most pronounced. The implications of this study are far reaching because they suggest that information about a candidate's criminality is not only available, but actually is central to understanding the viability of his candidacy. Thus, there are circumstances in which "bad politicians" can in fact be compatible with democratic accountability. Empirically, this dissertation makes use of a unique, author-constructed database of affidavits submitted by more than 60,000 candidates contesting state and national elections between 2003 and 2009. This dataset contains detailed information on candidates' financial and criminal records from 37 elections, which I analyze using state-of-the-art quantitative methods. I complement these quantitative analyses with qualitative fieldwork conducted in three states, including an in-depth exploration of the case of Bihar, a state in north India.

This dissertation focuses on low-income rural-urban migrant children and their families in Bangladesh, living in a severe poverty-stricken environment in the capital city, Dhaka. Specifically, it deals with the dilemma of so-called non-formal primary education (NFPE) programs aimed at providing alternative schooling opportunities to children who do not attend regular school in the city. It describes how such programs do not necessarily help children integrate into the country's formal school system, but instead continuously prepares them for the subordinate segment of the society. The study particularly addresses the state-sponsored Basic Education for Hard-to-Reach Urban Working Children (BEHTRUWC) project, and examines its three elements: 1) exclusive membership and the making of "working children," 2) distinction from formal schools and meaning of schooling, and, 3) an implementation model that reflects Bangladeshi social structure. First, the study looks at how the BEHTRUWC project labels its participating children as "working children" (not particularly as students), and provides them with only limited coverage of primary schooling. As a result, children become "working children," not only learning the concept, but also acquiring customs to "act out" as working children. Second, the study problematizes the unique goals and subjects taught at the BEHTRUWC project that ultimately draws clear distinction between its children and formal school students. The children and their parents also realize that their experience in the project would not assure the same level of education as formal schools, or provide them with more skilled and better-paid employment opportunities in the future. Finally, the study examines how the basic pattern of interpersonal relationships so common in Bangladesh is reflected in the daily practices of the BEHTRUWC project. The project's learning centers remain similar to any other places in Dhaka where children feel morally obligated to teachers and others, and thus, through the project, the children gradually recognize their assumed existing position in relation to other people in society. Through shedding light on the relationships, negotiations, and struggles of the people involved in the BEHTRUWC project, this study explores how these different elements of the project generate the unintended consequence for low-income migrant children in Dhaka.

The novel especially the realist novel has been generally understood as a secular, disenchanted form, but the history of the Indian novel complicates this view. A seminal trajectory of realist novels situated in India, by native and non-resident writers alike, presents a perception of God in the daily that is rooted in Indian religious traditions in contradistinction to the deus absconditus European realist novel which has generally restricted itself to the secular sphere. Despite the conspicuous and consequential enchantment of the Indian novel, even postcolonial literary critics have followed in the critical tradition that takes secularism to be the precondition of the novel and dismisses instantiations of religion as mere anomaly, symptom, or overlay. I contend that the powerful realism brought to India by the British novel was immediately injected with a strong dose of enchantment drawn from the popular religious and mythopoetic imagination. The novel invited God to come down to earth to become more real and more compatible with a self-consciously secularizing India unwilling to dispense with its spiritualism; reciprocally, God's presence in the naturalist novel engendered a radically new sense of both the genre and reality. Of all the existing art forms in India, it was only the realist novel with its worldly orientation that could give shape to the profane illumination in everyday life and provide a forum for the praxis of enchantment. The Indian novel was part of a larger phenomenon in which the enchanted worldview became the grounds for independence from England whose disenchanted ethos was understood as the underpinning and justification for its imperialism. Not surprisingly, the place namely, Bengal and that birthed the novel also sparked India's anti-colonial struggle and its religious revival and reform movements. The novel in particular was seen as a privileged form for preserving a spiritualized cosmology, renovating it in some ways, and using it to enable Indian sovereignty. Straddling both the British and the Indian, the worldly and the spiritual, the novel offered a unique opportunity for cultivating a modern religious sensibility. By analyzing the various literary techniques my novelists deploy to enchant a putatively disenchanted form in a (post)colonial context, I rediscover overlooked possibilities for the novel-writ-large. The trajectory I analyze teaches us that mimetic realism can offer a more congenial home to religious enchantment than the non-mimetic experimental modes, such as magical realism, usually considered more apt. My project charts the course of what I call the enchanted realist novel tradition via five seminal novels set in India and published between 1866 and 1980. In this arc, divinity is first made immanent in the phenomenal world, then it becomes internalized, only to meet with a birfurcated fate in the mid-twentieth century. The indigenous writers continue with realist first-order rendering of the divine in the daily, whereas the more international novelists formally distance themselves from the felt enchantment of the first order they struggle to represent. Another way to view that bifurcation: as the disenchanted, statist worldview comes to prevail in the national imaginary at Independence, the enchanted novel must henceforth either restrict itself to tiny local pockets of extant enchantment; or, if the novel still has ambitions to be a national allegory, it must register disenchantment as the nearly thorough-going a priori to what now can only be called a deliberate re-enchantment.

This dissertation studies a group of twentieth-century plays from India, Ireland, Nigeria and Britain that have rarely been read together. Through close readings of dramatic texts by authors like Utpal Dutt, Brian Friel, David Edgar and Wole Soyinka and, I examine the significant place of translation figured as dramatic technique in contemporary drama and theatre. The dissertation, therefore, adopts a more formal rather than substantive logic of comparison. Translation, in drama and theatre studies, is usually invoked to either describe the transformation of a literary text from page to the stage, or by way of a more general understanding, as the literal transfer of plays from one language into another. I look at translation within rather than of a dramatic text. This approach allows me to address the insufficient attention that figurative uses of translation have received in drama and theatre studies, and make two critical interventions: first, to demonstrate how a dramatic technique figured in translation disrupts the assumptions of what appears to be a constitutive monolingualism in the writing and reception of drama and theatre. Since the ascendancy of performance studies in the nineteen sixties, critical work on drama and theatre has taken an anti-text, and by extension, anti-literary stance. By contrast, my reading is mindful of the performative aspect of these plays without necessarily privileging it at the expense of the literary in so far as such a distinction can be consistently sustained. The second critical intervention is to locate moments in the texts when acts of translation create new social collectivities and hence serve as a point of departure for a political reading. The emergence of social protest movements on the one hand, and the fall of communism at the end of the Cold War on the other frame the different imaginations of collectivity that I trace in these texts. The first and second waves of decolonization in Asia and Africa, and their subsequent postcolonial predicaments productively supplement this framework. My dissertation also relates to the category of translation as it organizes the prevalent concept of `world literature,' which in its focus on the novel has been insufficiently attentive to drama. I trouble as well as extend the logics of classification by recontextualizing the authors beyond their dominant national-literary configurations.

America has long been a nation of immigrants, but never before has it been as multiracial as it is today. This diversity coincides with an evolving political landscape, in which the role of political parties is declining, and nonprofits are increasingly more relevant in immigrant mobilization. In this multiracial and dynamic political arena, racial and ethnic groups are learning both how to build political power and how to negotiate for power across racial and ethnic lines. Among the many groups engaged in this process of political incorporation are South Asians, and this research looks at their political incorporation through a case study of New York City using elite interviews of nonprofit leaders, elected officials and political candidates. Often portrayed as a model minority, South Asians are perceived as well-integrated into American life. This study sought to assess whether in fact this perception applies to political incorporation, through the exploration of these questions: (1) In what ways do South Asians participate in electoral and non-electoral activities? What does their participation or nonparticipation indicate about their incorporation into the American polity? (2) How do socio-economic status and occupational sector influence and/or determine the ways in which South Asians are mobilized and the type of participation in which they engage? (3) What are the factors associated with South Asians' ability to achieve descriptive representation, particularly at the local level? and (4) What role do cross-racial and issue-based coalitions play in South Asians' ability to achieve their political goals such as representation and policy making? The findings indicate that there is no common South Asian agenda across socioeconomic status, that the community's electoral impact is limited by the small number of registered South Asian voters, and that low-income South Asians are increasingly likely to be mobilized by nonprofits and other political actors. Further, the results suggest that South Asians are likely to remain dependent on multiracial coalition building as a strategy for electoral and policy gains, including for electing descriptive representatives. The study concludes that contemporary immigrant incorporation must be examined within the following frameworks: nonlinear pathways of participation, differential emphasis on national and local descriptive representation, and coalition building as a measure of political success, particularly in multiracial contexts.

This dissertation examines Deccan India’s earliest surviving stone constructions, which were founded during the 6th through the 8th centuries CE and are known for their unparalleled formal eclecticism. Whereas past scholarship explains their heterogeneous formal character as an organic outcome of the Deccan’s “borderland” location between north India and south India, my study challenges the very conceptualization of the Deccan temple within a binary taxonomy that recognizes only northern and southern temple types. Rejecting the passivity implied by the borderland metaphor, I emphasize the role of human agents—particularly architects and makers—in establishing a dialectic between the north Indian and the south Indian architectural systems in the Deccan’s built worlds and built spaces. Secondly, by adopting the Deccan temple cluster as an analytical category in its own right, the present work contributes to the still developing field of landscape studies of the premodern Deccan. I read traditional art-historical evidence—the built environment, sculpture, and stone and copperplate inscriptions—alongside discursive treatments of landscape cultures and phenomenological and experiential perspectives. As a result, I am able to present hitherto unexamined aspects of the cluster’s spatial arrangement: the interrelationships between structures and the ways those relationships influence ritual and processional movements, as well as the symbolic, locative, and organizing role played by water bodies. The project therefore reimagines the Deccan’s sacred centers not as conglomerations of disjointed monuments but as integrated environments in which built structures interact with, and engage, natural elements, and vice versa.